No forms exist in emptiness 空中无色

The Hṛdayam Sutra says, “Forms are no different from emptiness; emptiness is no different from forms. Form are emptiness; emptiness is forms. … Therefore forms do not exist in emptiness”. It is very hard for us today to follow the logic of this ancient scriptural language because if forms are no different from emptiness, then why doesn’t it follow that forms exist in emptiness?
The language of the Sutra can be translated in today’s language as follows: Form is hardware; emptiness is software. Hardware is what you can see and touch. Software is its functions. No hardware will run without software applications, but there is no hardware in any software applications,therefore no forms exist in emptiness.

心经云色不异空、空不异色、色即是空、空即是色 … … 是故空中无色。色既然是空,为何又说空中无色呢?这是我们现代人很难理解的。试把古代的经典语言模式翻成现代语言模式。空是软体,色是硬体。硬体为相,软体为用。无软体则硬体不能运作,但软体中无硬体,是故空中无色。

Perfect Enlightenment 无诤三昧

In the Sutra of the Forty-Two Chapters, in the chapter entitled the Unreality of All Concepts and Ideas, the Buddha said, “My doctrine is to be mindful of no-mind, to act with non-action, to speak the inexpressible, and to cultivate non-cultivation.”

The Diamond Sutra says, “I, Subhuti, do not say to myself that I excel amongst thy disciples in knowing the bliss of Enlightenment, in being perfectly content in seclusion, and in being free from all passions, for if I ever thought of myself as such then it would not be true that I escaped ego delusion.”
“A disciple should develop a mind which is in no way dependent upon sights, sounds, smells, tastes, sensory sensations or any mental conceptions. A disciple should develop a mind which does not rely on anything.”
“Therefore, Subhuti, the minds of all disciples should be purified of all thoughts that relate to seeing, hearing, tasting, smelling, touching, and discriminating. They should use their minds spontaneously and naturally, without being constrained by preconceived notions arising from the senses.”

The Heart Sutra says, “Therefore, in emptiness there are no sights, sounds, smells, tastes, sensory sensations or any mental conceptions… no consciousness, … no wisdom and no attainment.”

Hence the Buddha taught his disciples to purify their minds. When the mind is purified, it is empty of all conceptions, ideas, or such perception as a self, a being, a soul, or a universal self. This is known as one of ‘no-thought’, ‘no abidance’, ‘no-cultivation’, and ‘no attainment’.

Written by Ven. Sakya Longyen
Huayen on Indra’s Net

Om Mani Padme Hum o.m唵 ma麼.ni抳pa缽dme訥銘(二合)huu.m吽

The four-armed Avalokitesvara

The Taisho Tripitaka Vol. 46 No. 1955, the Collection of Essential Doctrinal and Tantric Methods for Achieving Perfect Enlightenment says, “Next chant the Six Syllables Great Brightness Mantra 108 times as follows:  om mani padme hum .

Wherever you chant this mantra, immeasurable Buddhas, bodhisattvas, divas, dragons, and other dharma protectors will congregate before you. You will possess the power to enter immeasurable Samadhis. You and seven generations of your family in your ethnic group will be liberated. Even the worms inside your body will become bodhisattvas. With each passing day, you will possess the merits of the six paramitas. You will become infinitely eloquent and immaculately wise. Whomever your breath touches will be cured of the poison of hatred and will become bodhisattvas. You chant this mantra once and your merits will equal those of all peoples in the universe who have attained the status of the seventh stage of bodhisattva. This mantra is the sublime, bright, and true paramahrydayam (primordial heart) of Avalokitesvara. If you write this mantra, your merits will equal those of copying all the sutras in the Tripitaka. If you write even on syllable of this mantra, your merits will equal those of building as many Buddha statues with gold and precious stones as there are atoms in the universe. If you know this mantra, you will not be hindered by greediness, hatred, and delusion. If you carry this mantra on your body, you will not be greedy, hateful, or deluded. All the sentient beings that you touch or see will become bodhisattvas and will never suffer from birth, aging, sickness, and death. This concludes the explanation of the Six Syllables Great Bright Mantra”.

大正新修大藏經 第四十六冊 No. 1955《顯密圓通成佛心要集》云:次誦六字大明真言一百八遍。真言曰。om 唵 mani 抳pa缽 dme 訥銘 (二合) hum 吽。

Written by Ven. Sakya Longyen
Huayen on Indra’s Net

Dreamers in dreams

Life is like a dream. In our dreams we meet people and we do things and they appear real. These people and things appear in various forms but they are still in our dreams, so we call this “form is emptiness” because these forms neither exist nor non-exist.

Next, let’s say someone we love is also dreaming in our dreams. We want to wake that person up, so we tap on his/her shoulder. Do you think we can wake up a dreamer in our dreams when in fact we are dreaming? Since what we experience in our dreams appears so real, we call this “emptiness is form”, i.e. the state that is neither existent nor non-existent appears in the forms of everyone and everything in our dreams.

So you think that I was talking about our dreams, huh? This in fact is the key to reality in life. What we call reality is but the fleeting moments in our dreams in which forms appear in emptiness and emptiness creates more forms. A Buddhist who knows prajna emptiness knows how this Buddhist tenet works through every facet of life.